Shūdras not allowed to read Sanskrit texts? More evidence – from the Mahābhārata

 

“Thou art that which is ever a mystery {guhya} with the gods, the Asuras, and the ascetics {muni}. Brahman is concealed in the cave of the heart {guhā-nihita}.The very ascetics {muni} are unable to behold or know Him.” 

These are words addressed by the sage Taṇḍi, to Shiva, in Chapter 16 of the Anuśāsana Parva of the Mahābhārata.

The 17^th chapter contains a list – rather, a grand hymn – of the 1,008 Sacred Names of Shiva, called the Shiva Sahasranāma.

Strangely enough, Gopati and Gopāli feature amongst these names.
Names which would, generally, in the Indian mind, be associated with Kṛṣṇa, i.e. Viṣṇu.

Let us see what interpretation does Kisari Mohan Ganguli choose to give, as meaning of these words.

Gopāli, the 708^th Name, is interpreted as: “Thou art the cherisher of the senses (for the senses succeed in performing their respective functions in consequence of thee that presidest over them)”.

Here, the word “go”, which is generally interpreted as cow, means the senses – i.e. the sensory organs.

More specifically, the “cow” often is a symbol of the senses of knowledge – the jñānendriya – or jñāna-indriya.

Gopati, the 709^th Name, is interpreted as: “Thou art the lord of all the luminaries”.

Here, the word “go”is interpreted as “luminaries”, though I’m not sure what is the original Sanskrit for “luminary” – does it mean stars, or planets, or asterisms?

Then we have the 30^th Name, Gocara.

Ganguli gives one meaning: “thou art he that enjoys all things with the senses” – in which case, “go” again means the senses.

The Hindi translator says: “He who roams the Earth” – in which case “go” means “Earth”.

We already have 3 distinct meanings of the word “go”, which has nothing to do with cow.

But the translations, whether in English or in Hindi, are themselves not complete: they are indicators, pointers, broad principles, rather than explanations.

What “roams the Earth”?

And what is the original meaning of the term “Earth”?

The word “Earth” itself, in Sanskrit, can have many terms – Bhū, Pṛthivī, Bhumī – all which convey very distinct, very different meanings.

Each word itself is capable of multiple interpretations, according to context.

Neither the word Bhū, nor the word Pṛthivī, may refer to this solid, gross, material planet Earth that we live on – this ground, this soil upon which we move & live.

He who “roams the Earth” – as in our material planet – may possibly be a reference to the Wind, i.e. Vāyu.

The significance of the term Vāyu will change in accordance with a change in the meaning of the word “Earth”.

And since words may conceal words, and meanings of symbols may signify deeper meanings, if “Earth” means our body, Vāyu might mean Prāṇa – that pervades & permeates, i.e. “roams”, the body.

What “He who roams the Earth” means is a further mystery, but at least we know that “go” was not understood just as “cow”.

 

The 1,008 Names of Shiva are not the principal subject of this post.

However, I have tried to incorporate many ideas which I’ve either hinted at, or indicated, in previous posts, so that there’s a thread of continuity, amongst them all.

The Shiva Sahasranāma consists of those names of Shiva, which “have been heard everywhere in the universe, having spread from the region of Brahma {brahmaloka} (where they were originally invented)” {Mahā. 13.17.5}. 

This hymn consisting of 1,008 Names is eulogized with throbbing, rapturous reverence:

“All of them are fraught with the element of Truth.

With those names I shall adore him

§                   who is Supreme Brahman {param brahma},

§                   who has been declared (unto the universe) by the Vedas {brahma-prokta}, and

§                   who is Eternal {sanātana}.”

{Mahā. 13.17.5}

 

Not very sure how much does this make the Mahābhārata a “Vaishnavite” text, but that’s another {very difficult} topic.

Further, we’re told:

“This abstract of names that I shall recite to thee is looked upon as Dhyāna.

This is looked upon as Yoga.  

This is looked upon as the highest object of meditation {Dhyeya}.

This is that which one should constantly recite as Japya.

This is equivalent to Knowledge {Jñāna}.

This is the highest Mystery {Uttama Rahasya}.”

{Mahā. 13.17.19}

 

A very significant point.

The Hindi translator simply says: this is Dhyāna, this is Yoga, this is Dhyeya, etc.

And:

“This is sanctifying {pavitra – or purifying}.

This is auspicious {maṅgala}.

This is fraught with every kind of benefit {medhya – the Hindi translator says “buddhi vardhaka” – i.e. it enhances, or expands, or elevates, the Intellect, or Understanding; an interesting point, since medhya generally means “fit for sacrifice”}.

This is the best of all things {uttama kalyāṇa – that which confers the supreme weal}.

Brahmā, the Grandsire of all the universe {sarva-loka-pitāmaha}, having in days of old composed it, assigned to it the foremost place among all excellent hymns {sarva-stava}.

From that time, this hymn to the greatness and glory of the high-souled {mahātman} Mahādeva, which is held in the highest esteem by all the deities, has come to be regarded as the king of all hymns {stava-rāja}.

This king of all hymns {stava-rāja} was first conveyed from the region of Brahman {brahmaloka} to heaven {svarga}, the region of the celestials.”

{Mahā. 13.17.21-22}

 

After this high praise, bestowed upon it like a wreath of the most beautiful roses on a resplendent King, it shouldn’t come as a surprise when we’re told:

“By reciting this hymn

§                   the Brāhmaṇa succeeds in acquiring all the Vedas;

§                   the Kṣatriya becomes crowned with victory, O son of Pṛthā;

§                   the Vaiśya becomes successful in obtaining wealth & cleverness; and

§                   the Śūdra, in winning happiness {sukha} here & a good end {gati} hereafter.”

 

The Sanskrit original is:

“vedān kṛtsnān brāhmaṇaḥ prāpnuyāt tu

jayennṛpaḥ pārtha mahīṁ ca kṛtsnām

vaiśyo lābhaṁ prapnuyānaipuṇaṁ ca

śudro gatiṁ pretya tathā sukhaṁ ca”

{Mahā. 13.18.71}

 

I hope we remember {from this post: https://in-the-beginning-was-the-ecstasy.blogspot.com/2021/06/shudras-not-allowed-to-read-sanskrit.html} that we are given a very similar list of incentives, in the very 1^st chapter of the Rāmāyaṇa:

“If a Brāhmaṇa reads it {paṭhan} {i.e. the Rāmāyaṇa} he shall attain Prominence {or Excellence} {vṛṣabhatva} in Speech;

If a Kṣatriya reads it, he shall acquire sovereignty {bhūmipatitva};

If a Vaiśya {Sk. original: vaṇik} reads it, he shall obtain the fruits of trade;

If a Shūdra reads it, he shall obtain greatness {mahitva}”.

 

In other words, Shūdras were not only allowed to study the Rāmāyaṇa, but also the Mahābhārata – which can be directly inferred from the permission explicitly granted to read, & the incentive offered to study, the Shiva Sahasranāma {which is a part of the Mahābhārata}.

 

In that post, I’d written:

“We are told, in 1.1.98, that

– this narrative is Purifying, or Pure, or Sacred {pavitra}

– that it demolishes all sins {pāpa-ghna}

– that it is Auspicious, or Holy, or Virtuous {puṇya}.

Certainly, thus, the Shūdras were expected to study that which was pavitra, pāpa-ghna, puṇya, which liberated one from all sins {“sarva-pāpaih mucyate”}.

It is necessarily implied, that the Shūdra – along with Brāhmaṇas, Kṣatriyas, and Vaiśyas {since all 4 castes are to read this epic} – shall attain to a long life {āyuṣya}, and will be honored in heaven {svarga} {1.1.99}.

In other words, the Shūdra could very well be exalted in heaven, along with his sons, grandsons, kinsmen, and servants.”

 

As I’ve shown above, the Shiva Sahasranāma is glorified in almost identical terms, and, in a way, in an even more exalted manner:

“sarvamaṅgala maṅgalyaṃ sarvapāpapraṇāśanam
   nigadiṣye mahābāho stavānām uttamaṃ stavam

·          It is the most auspicious of all auspicious things, and

·           is capable of cleansing the heart from all sins however heinous.

O thou of mighty arms (mahābāhu), I shall recite to thee that best of all hymns (uttama stava).”

{Mahā. 13.17.24-25}

 

Just as we were told that the Rāmāyaṇa was “like unto the Veda itself” {1.1.98}, and as I’d pointed out, veda-sammita may also mean “equal to the Vedas”, in case of the Shiva Sahasranāma, we’re told {Mahā. 13.17.15-16}:

“This abstract of names is capable of cleansing every sin {sarva-pāpa-han}, however heinous.

It possesses the same merit that is attached to the four Vedas {caturveda samanvitam}.”

 

Here I’d like to note that caturveda samanvitam won’t necessarily mean that it “possesses the same merit” as the Veda.

“caturveda samanvitam” may also be understood as: it is full of the Vedas – i.e. replete with the knowledge of, or constitutes the wisdom of, the Vedas.

It is fully endowed with the insights of the 4 Vedas, and hence, is directly comparable to them.

The Mahābhārata itself is called “the Fifth Veda”.

Further, as in the case of the Rāmāyaṇa, we’re assured {Mahā. 13.17.15-16}:

“It should be comprehended with attention by spiritual aspirants and engraved on the memory.

These names 

·          fraught with auspiciousness {“māṅgalyaṃ”},

·           leading to advancement {“pauṣṭikaṃ”},

·           destructive of Rākṣasas {“rakṣo-ghna”}, &

·            great cleansers {“pāvanaṃ mahat”}

should be imparted to only him

—    that is devoted to the great Lord {bhakta},

—    that has faith {śraddhā},

—    that believes {āstika}.”

 

Shūdras were not debarred from this.

 

Shūdras were, very clearly, not debarred from this “uttama rahasya” – Supreme Secret, or Mystery.

 

Shūdras were, very clearly, not debarred from this yoga, from this “highest object of meditation”.

Shūdras were very much allowed to study the text consisting of names,

§                  “some of which were uttered by the Grandsire Brahmā,

§                    some by the Ṛṣis, and

§                    some of which occur in the Vedas and the Vedāṅgas.”

{Mahā. 13.17.2}

because this is how the Shiva Sahasranāma is described.

 

They are clearly mentioned alongside Brāhmaṇas, Kṣatriyas, and Vaiśyas, and promised both happiness in this life, and a supreme or excellent station {i.e. realm, or loka} in the after-life.

They are expected to demonstrate – i.e. imbibe, inculcate, & evolve – the very traits expected of Brāhmaṇas, Kṣatriyas, and Vaiśyas, in order to be fit to read this “King of Hymns” {stava-rāja – 13.17.21}, such as:

“yaḥ paṭheta śuciḥ pārtha brahmacārī jitendriyaḥ
  abhagna yogo varṣaṃ tu so ’śvamedha phalaṃ labhet”

{Mahā. 13.17.182}

“‘That person, O Pārtha, who recites {paṭheta – studies} this hymn

·                    with a pure heart

·                    observing the vow of Brahmachāryya, and

·                    with his senses under control,

·                    regularly for one whole year,

succeeds in obtaining the fruits of a horse-sacrifice {aśvamedha}.”

 

Shūdras were not denied this sublime & lofty privilege & reward.

 

If further evidence is needed to show that Shūdras were not only allowed to study Sanskrit texts {and hence, Sanskrit itself} – but actually – by direct inference, and without doubt – UNDERSTOOD all the philosophy, metaphysics, cosmology & spirituality delineated therein –we should similarly take a look at the benediction at the end of the Viṣṇu Sahasranāma which is also a part of the Anuśāsana Parva of the Mahābhārata, constituting its 149^th Chapter

 

What do we find?

 

“Even thus have I recited to thee, without any exception, the thousand excellent names of the high-souled Keśava whose glory should always be sung.

That man who hears the names every day or who recites them every day, never meets with any evil either here or hereafter.

«    If a Brāhmaṇa does this he succeeds in mastering the Vedanta;

«    if a Kṣatriya does it, he becomes always successful in battle.

«    A Vaiśya, by doing it, becomes possessed of affluence, while

«    a Śūdra earns great happiness.”

 

The original verses run as follows {Mahā 13.149.121-123}:-

“itīdaṃ kīrtanīyasya keśavasya mahātmanaḥ

nāmnāṃ sahasraṃ divyānāmaśeṣeṇa prakīrtitam

ya idaṃ śṛṇuyānnityaṃ yasca api parikīrtayet

nāśubhaṃ prāpnuyāt kiṃcit so amutreha ca mānavaḥ

vedāntago brāhmaṇaḥ syāt kṣatriyo vijayī bhavet

vaiśyo dhana samṛdhaḥ syācchūdraḥ sukhamavāpnuyāt”

 

There cannot be clearer evidence that Shūdras were allowed to hear, read, recite, and even proclaim the Viṣṇu Sahasranāma – a compendium of the sacred Sanskrit names of Viṣṇu – which distill & contain all the wisdom of the Vedas, and especially the three philosophical schools of India – Sāṃkhya, Yoga, and Vedānta.
That both the Shiva Sahasranāma and the Viṣṇu Sahasranāma were allowed to be studied by Shūdras – as was the Rāmāyaṇa – clearly demonstrates that the Mahābhārata itself was to be studied by them.

 

I shall give further evidence that this is the case, but not in this post.

 

There cannot be clearer proof, that Shūdras had full access to the Shāstras, the Itihāsas, and dense, complex hymns such as the two Sahasranāmas – and all these texts indicate, mention, summarize, and often delineate in considerable detail, ALL the important philosophical knowledge of the Indians.

The hearing of the Viṣṇu Sahasranāma, and its recitation, necessarily implies knowledge of the language Sanskrit itself, and acquaintanceship with all the words & concepts of Sanskrit metaphysics, cosmology, and spirituality.

One of the names of Viṣṇu is Samayajña {No. 358} which has been interpreted as “The Knower of the 6 Systems of Philosophy” – i.e. Sānkhya, Nyāya, Vaiśeṣika, Mīmāṃsā, Yoga, and Vedānta.

The 351^st Name is Maharṣi Kapilācārya, who is traditionally the founder of the Sānkhya School of Indian Philosophy.

Kapila is sometimes considered to be an incarnation of Viṣṇu, like Veda Vyāsa.

According to Shankarāchārya, in his Commentary on the name, Kapila is called a “Maharṣi” {i.e. Mahā + Ṛṣi}, “the great sage”, because, he saw the entire Veda, while others saw only a part of it, and hence, were called only Ṛṣis.

The Mahābhārata is overwhelmingly concerned with Sānkhya, and if Shūdras were allowed to read the epic, they were perfectly acquainted with all its tenets & principles.

If they were NOT allowed to read the epic, how were they allowed to read the Shiva & Viṣṇu Sahasranāmas?

If they were allowed to read the Shiva & Viṣṇu Sahasranāmas {and by clear, direct inference, the Mahābhārata}, they were expected to be spiritually, intellectually & morally capable of reading & reciting these texts, of studying & proclaiming them forth in the world.

And if that is so, where is the so-called extreme discrimination and oppression which we are always bombarded with, by the Liberal Mafia?

 

Remember, the Shūdras were not only allowed to study the Viṣṇu Sahasranāma – but also “sing” it – prakīrtita – i.e. to proclaim it – to declare it to others – to spread the “Word”.

prakīrtita may also mean “to reveal” – hence, to teach – though it might be a little extravagant to say that they were allowed to teach the text to the “higher” castes – probably this was meant for other members of their own caste.

 

Do note the very specific rewards graciously promised to those who study & proclaim these profound, recondite Sanskrit texts.

As in case of the Rāmāyaṇa, this is not merely a case of permission – it was a case of encouragement.

As for Brahmanical “greed”, Brāhmaṇas are not promised cows & gold & beautiful dāsīs – but:

·          Supremacy in Eloquence, or Excellence in Rhetoric {debate, argumentation, philosophical discussion} – Rāmāyaṇa 1.1.100

·         Acquiring all the Vedas – Mahābhārata 13.18.81 – which is important, because this means that the Shiva Sahasranāma encapsulates, is based on, is permeated with, and reveals, the great knowledge of the Vedas

·         Mastering the Vedānta – Mahābhārata 13.149.123 – which, with respect to the Viṣṇu Sahasranāma, implicitly conveys the same idea as above.

 

Both the Shiva Sahasranāma and the Viṣṇu Sahasranāma, thus, contain, all the knowledge and the essence of the Vedas – and the Shūdras were allowed to read them, and study them, and declare them.

 

Needless to say, one has to go through the two hymns, or texts, to see how complex the whole philosophical conception of the Ancient Hindus was – and that those who studied them then, were immeasurably more knowledgeable and illumined with truth about Sanātana Dharma, than anyone is, today.

Shiva’s names include such words as:-

“729 Naikasānucara

  866 Ūrdhvāgatmā

  762 Samāmnāya

  903 Sargaḥsusaṃkṣepoh-vistāraḥ

  909 Saṃkhyā-samāpana”

{Many names are the same as Viṣṇu’s, including the more complex ones such as “Pramāṇa” {No. 80}, and other obvious epithets used for the Supreme Deity in general.}

How many educated Hindus know what all these words mean, today?

I do not!

How many know that these words exist?

I didn’t!

I barely do even now.

But the Shūdras of those times certainly did.

They were very much expected to master their senses {saṃyata-indriya}, purify themselves, and do pāṭha of this stotra, as the text tells us directly, itself.    

 

If Shūdras were allowed to know & read & narrate the stava, that means they knew & understood the “uttama rahasya” of the “evil Brahmins”.

Yes, there was differentiation – there were privileges & a proper structure of hierarchy – that I won’t deny, and don’t want to deny.

But that they knew Sanskrit, read the Mahābhārata, the Purāṇas – and thus, DEFINITELY were “allowed” all the knowledge of the the Sānkhya, Yoga & Vedānta schools of philosophy — which are the three most important currents of Hindu philosophy – DESTROYS all the grand narratives of “oppression” & “suppression” that have been concocted & foisted on an ignorant & gullible world for the past century.

 

Going over to the Viṣṇu Sahasranāma, if Shūdras were allowed to recite it, they certainly knew the language, because all the words are Sanskrit words.

And these words are all highly abstract & conceptual words with multiple interpretations.

So we have names like:

·         “Sarvalakṣaṇa-lakṣaṇyaḥ” (No. 360), which, in the Ganguli translation means “He that is known by all kinds of evidence or proof” –

·         “Mārga” (No. 365), “He that is an object of search with the righteous” – not just “The Path” {cf. “I am the Way” by Jesus, John 14.6}

·         “Pramāṇa” (No. 428), “He that is an object of proof” – and

·         “Dharma-yūpa” (No. 438), “He that is the stake unto which Righteousness is tethered”.

·         “Jñānam-uttamam” (No. 484), “He that is identical with knowledge that is unacquired, unlimited, & capable of accomplishing everything”.

These are not easy words, or easy concepts, which the common man, which the layman, either expects to know, or wants to know, or has any scope/opportunity or need to know, let alone 1,000 such words.

And yet, when we’re told that Shūdras could sing, proclaim, or recite such complex names  {“Devabhṛdguru” (493), “Sharīrabhūtabhṛt” (499)}, it means they were allowed to read & understand most of the philosophical concepts of Brahmanism.

 

The examples given in the very beginning of the text indicate the intricacy, layeredness, complexity, and sophistication of Ancient Indian thought – a substantial chunk of which was known to the Shūdras.

If we can rationally infer that, being allowed to read the Shiva Sahasranāma necessarily implies that Shūdras could read the whole Mahābhārata, it should come as no surprise that they read this: govindo vedanād gavām – i.e. Kṛṣṇa is known as Govinda, because of “His knowledge of every kind of Speech” {Udyoga Parva, 5.70.13} – in which the word “go” refers to “speech”.

But the same Mahābhārata {12.342.70} also says:

“When in days of yore the Earth {dharaṇī} became submerged in the waters and lost to the view, I found her out and raised her from the depths of the Ocean.

For this reason the deities adore me by the name of Govinda.”

The translation is probably not in absolute consonance with the Sanskrit original, but the root idea is correct.

Thus, in the same text, the word Govinda has at least 2 distinct meanings, and in this second instance, the word “go” means “Earth” – {in this case} Bhū-Devī, since here the reference is clearly to the Varāha-incarnation of Viṣṇu.

Indians who read this text –i.e. Brāhmaṇas, Kṣatriyas, Vaiśyas, and Shūdras KNEW this – they obviously possessed this knowledge – they knew that “go” doesn’t just mean “cow” – and even the “cow” is a symbol.

 

Since the 4 varṇas are clubbed together in the eulogy of the hymns, I repeat, it should be understood that all 4 of them had a much deeper understanding of the words, which can be of high abstract or philosophical import, than we do today, or is accepted at face-value.

That, in the Shiva Sahasranāma, Shiva is known as

·        Gopalī, or

·        Gocara, or

·        Gopati,

should not cause confusion when Viṣṇu, in the Viṣṇu Sahasranāma, is called

·        Gopati {No. 592},

·        Goptā {No. 593},

·        Govinda {No. 187, 539}, or

·        Govidām-Pati {No. 188},

or that Shiva {in the Shiva Sahasranāma} is called

·        Brahmā {No. 385},

·        Āditya {No. 311},

·        Yajña {No. 216, 529},

·        Viṣṇu {No. 621},

·        Aditi {No. 568},

·        Hari {No. 208, 712, 787},

·        Kṛṣṇa {No. 128},

·        Vyāsa {No. 902}, and

·        Trivikrama {No. 955},

many of these epithets beings distinctly & popularly attributed to Viṣṇu-Kṛṣṇa.

This, a very confusing issue for most modern Indians {or anyone perusing Ancient Indian literature today}, who view Shiva as “Dravidian” and Viṣṇu as “Aryan”, or something extremely silly & similar like that {like post-Medieval Indian Vaishnavites & Shaivites who’re at loggerheads with each other} – was known & understood by all four Varṇas of those times.

 

Ganguli gives this interpretation of the term Paramātmā {No.890} in the Shiva Sahasranāma, which can simply be called “the Supreme Soul” – but it’s stated, more specifically:

“Thou art he that is of the form of pure joy, (being, as thou art, above the five sheaths which the Jīva consists of, viz., the Anna-maya, the Prāṇa-maya, the Mano-maya, the Vijñāna-maya, and the Ānanda-maya ones).”

Anyone who studies & proclaims the Shiva Sahasranāma knows this – and the knowledge of the 5 Kośas, or sheaths, or envelopes, comes directly from the Taittiriya Upaniṣad.

In other words, Paramātmā here means “the Highest Bliss”, or rather “Pure Joy” – an idea not only not evident from the technical term {Paramātmā} itself, but also conveying an intense psychological-&-spiritual significance: the Supreme Being – the Highest Existence – is Pure Bliss.

This is a very powerfully emotional idea.

 

Let us always remember, that these hymns do not exist in isolation – they’re part of a much larger, integral whole – in this case, the Mahābhārata – and they are not some alien intrusion or interpolation without any connection to what goes before, or what comes after, them.

Anybody who had knowledge of them, had knowledge of the whole – and anybody who has knowledge of the whole, will understand these parts or portions.

This necessarily implies a profound knowledge of the terms {if not all interpretations, all layers of meaning, and all esoteric secrets!}, and a vast erudition – possessed even by Shūdras – as we’re told in the Rāmāyaṇa, that all the citizens of Ayodhyā {including the Shūdras} were “bahu-śruta” {1.6.6} – highly erudite, or highly learned.

Only 2 chapters earlier {13.14.414-415}, there’s an extended eulogy of Shiva by Kṛṣṇa, in which Kṛṣṇa says:

­  “Thou art all acts that creatures do {kṛti},

­     thou art the joy & sorrow that flow from those acts {vikāra},

­     thou art the absence of joy & sorrow {praṇaya},

­     thou art that Ignorance which is the indestructible seed of Desire {“pradhānaṃ avyaya bīja”},

­     thou art the high origin of Mind {“manasaḥ paramā-yoniḥ”},

­     thou art Puissance {prabhāva}, and

­     thou art Eternity {śāśvata}. 

...

§       Thou art the Unmanifest {avyakta},

§       thou art Pāvana,

§       thou art inconceivable {acintya},

§       thou art the thousand-rayed Sun {sahasra-aṃśu},

§       thou art the effulgent Chit {hiraṇmaya},

§       thou art the first of all the topics {ādi sarva-gaṇa}, and

§       thou art the refuge of life {jīvitāśraya – the basis or foundation of all life}.”

Whoever read the Shiva Sahasranāma had already read the above, and much more, and was acquainted with all these terms, which can be very technical, very complex, and be interpreted in various ways.

It’s interesting that Ganguli’s source interprets hiraṇmaya, i.e. “golden”, as “thou are the effulgent, or luminous, Cit”.

The Hindi translator combines hiraṇmaya with sahasra-aṃśu.

In other words, if Shūdras recited the Shiva Sahasranāma, they also read & studied & understood the above passages, words, and meanings, which preceded it, which form a prelude to it, and in some way or the other, form a part of it.

 

In other words, just as the three “higher” castes, Shūdras too had knowledge which we Indians no longer possess today, and – as I’ve tried to show above – had a much deeper understanding of the terms, the words, & their meanings {like the multiple meanings of the word “go” and its various applications in several epithets like govinda or gopati – or the much deeper meaning of the word Paramātmā – or several concepts from various schools of philosophy incorporated into the Hymns}, which reveal the deeper essence of all our so-called myths and legends.

 

Without knowledge of the terms – without knowledge of the language – without knowledge of the highly complicated Sanskrit etymology {nirukta} – without a grasp of the metaphysical, cosmological & spiritual significance of the names – the hymns become meaningless babble.

To not know what the words mean – to not comprehend the layers of meaning – makes the hymns {or any text, or part thereof} totally incapable of any power of psychological purification – bereft of any capacity to create any mental serenity, any intellectual illumination, any spiritual development – and hence, become totally meaningless, and totally useless.

Therefore, when we are told that Shūdras read, studied, and recited these texts, we ought to understand that they HAD knowledge of the terms, they HAD knowledge of the language, they understood the principles & methodology of allegory & symbolism,  the layers of meaning beneath words & images etc.

 

The deep mystery underlying the hymns is proudly & openly enunciated – these enunciations themselves contain several essential principles of Vedic-Upaniṣadic knowledge – and the one studying the text is made aware of its immense significance, its philosophical depth, its almost unfathomable depth of meaning – and, of course, the sum-total of benefits which accrue from the study & proclamation of the hymns.

The texts are not taken out-of-context – they form an integral part of the most recondite segments of the Mahābhārata – and hence, presuppose, imply, and necessitate – the philosophical knowledge of the “Brahmins” – especially Sānkhya, Yoga, and Vedānta – which are of overwhelming importance in the Mahābhārata.

What have we read and understood so far?

Let me recapitulate:-

1.        Shūdras are explicitly permitted to study & recite the Shiva Sahasranāma {1,008 Names of Shiva} and the Viṣṇu Sahasranāma – two highly renowned, profound & philosophical hymns within the Mahābhārata – along with the other three “higher” castes

2.        We already know they were allowed & encouraged to study the Rāmāyaṇa.

3.       Since the two Sahasranāma texts are a part of the Mahābhārata, and they were permitted to study the Rāmāyaṇa as well as the Sahasranāmas, it makes perfect sense to conclude that Shūdras were allowed to study the Mahābhārata.

4.       Since all these texts are Sanskrit, it is obvious that Shūdras in Ancient India knew Sanskrit.

5.           All these texts are eulogized for being extremely holy, purifying, enlightening, full of wisdom & philosophy handed down for centuries – not only in terms of content, but also in terms of structure & format – hence, Shūdras in Ancient India had full access to sacrosanct knowledge – knowledge which is revealed – knowledge which, like the Shiva Sahasranāma originated in Brahmaloka, thence descended to Svarga, and thence to the Earth – knowledge which gave them happiness in the after-life, gave them heaven, or some elevated, lofty realm, which could be won by other castes too.

6.       All these texts contain – explicitly & implicitly – the knowledge of the Vedas.

7.        All these texts contain – in various forms of elaboration & detail – all the essential philosophical, moral, metaphysical, cosmological, and spiritual ideas, concepts, and percepts, of the relevant Indian schools of philosophy, especially the Sānkhya, Yoga, and Vedānta schools.

8.           Both the Sahasranāma segments cannot be viewed in vacuum – they are an integral part of a harmonious whole – i.e. the Mahābhārata itself – which contains hundreds & hundreds of chapters on metaphysics, cosmology, yoga, and the most relevant, fundamental principles of Ancient Indian intellectual thought. The epic itself contains innumerable references, allusions, & descriptions, that point to the fact that anybody who read it was aware of the multiple, layered, deeper, more esoteric & abstract meanings of various words, epithets, symbols, and images. There is no disconnect between the Sahasranāma texts & the epic – these are not randomly inserted – they contain, reflect, & condense the knowledge given in the Mahābhārata itself. To be able to read them – to be able to understand them – to be fit to study, or recite, or proclaim them – to be able to benefit from them in this life, and in the lives to come – presupposes that the reader has deeper knowledge of Ancient wisdom.

 9.             Thus, Shūdras in Ancient India had full access to the knowledge of the Sānkhya, Yoga, and Vedānta philosophies – to recondite, philosophical texts which contain the essence, the knowledge, & the import, of the Vedas – and other forms of knowledge such as etymology {nirukta}, Ancient Indian aesthetics {the rasas etc.}, as pointed out in the earlier post about the Rāmāyaṇa.

    10.   They not only had such knowledge, but could also promote it, declare it – proclaim it.